Commentary on Hadeeth, - Dought & clear, - * If the angels do not approach the dead body of akaafir, then how can he be questioned in the grave?

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In one of your Fatwas, you stated the following hadith:
“The Prophet (peace and blessings of Allaah be upon him) said: “There are three things which the angels do not approach: the dead body of a kaafir, a man who has perfumed himself with saffron (because this is frivolous and foolish behaviour, and is an imitation of women – Qayd al-Qadeer, 3/325), and a person who is junub, until he does ghusl.” (Narrated by Abu Dawood, 4180; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3522” ( http://www.isl am-qa.com /en/cat/68/ref /islamqa/6533) I shared your fatwas with others to depict the importance of Ghusl, but someone asked me back that “if the angels do not approach the dead body of a kaafir, then how will he/she be questioned in graves by the angels??? And if a man/woman is in junub and its time for him/her to die, wont the angel of death approach him/her???” Can you please clarify the issue. I am sure there is a context in which this hadith is to be taken and there is an explanation for it.
Praise be to Allaah.
Abu Dawood (4180) narrated from ‘Ammaar ibn Yaasir (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three whom the angels do not come near: the dead body of a kaafir, a man who smears himself with khalooq and a person who is junub, unless he does wudoo’.”
Classed as hasan by al-Albaani inSaheeh Abi Dawood
What is meant in the hadeeth is that the angels of mercy do not approach these people to bring down a blessing or mercy to them, because they are not deserving of this bounty. What is intended is to put people off their actions and the state they are in, which is a state that deserves the angels of mercy to keep away from them. This is supported by al-Bayhaqi’s version of this hadeeth in hisSunan(9241), in which it says: “There are three whom the angels do not approach with anything good…”
It was also narrated by at-Tabaraani; in his version it says, “The angels do not approach the bier of the kaafir with anything good, or one who is junub until he does ghusl or does wudoo’ as for prayer, or one who has smeared himself with sufrah (a kind of perfume).”
Fath al-Baariby Ibn Rajab, 1/360
It may be understood from the phrase “with anything good” in these two reports that what is meant is the angels of mercy whose coming signals good.
As for the angels of death and the recording angels, they are not included in this hadeeth; neither are the angels of punishment and the angels who question the person in his grave, and so on. They are not included in this hadeeth.
Al-Mannaawi (may Allah have mercy on him) said:
“There are three whom the angels do not come near” – this refers to the angels who bring down blessing and mercy, and those who go around among the people to visit and listen to dhikr, and the like, not the recording angels who do not leave those who are accountable for even an instant in all their situations, good and bad.“Not a word does he (or she) utter, but there is a watcher by him ready (to record it)” [Qaaf 50:18].
End quote fromFayd al-Qadeer, 3/428. see alsoMirqaat al-Mafaateeh, 2/384
Al-Khattaabi (may Allah have mercy on him) said in his commentary on the hadeeth, “The angels do not enter a house in which there is an image or a dog or a person who is junub” – which is a da‘eef hadeeth:
The words “The angels do not enter a house…” refers to the angels who bring down blessing and mercy, not the angels who record people’s deeds, for they do not leave a person whether he is junub or otherwise.
End quote fromMa‘aalim as-Sunan, 1/75. al-Baghawi stated something similar inSharh as-Sunnah, 2/37
Al-Bukhaari (3322) and Muslim (2106) narrated from Abu Talhah that the Prophet (blessings and peace of Allah be upon him) said: “The angels do not enter a house in which there is a dog or an image.”
An-Nawawi (may Allah have mercy on him) said:
The scholars said: The reason why they refuse to enter a house in which there is an image is the fact that it is a grievous sin and is competing with the creation of Allah, may He be exalted. And some images represent that which is worshipped instead of Allah, may He be exalted. The reason why they refuse to enter a house in which there is a dog is that dogs frequently eat impure things. And the one who keeps a dog is punished by being deprived of the angels entering his house, praying in it, asking Allah for forgiveness for him, bringing blessing to him and his household, and warding off the harm of the Shaytaan from him. As for those angels who do not enter a house in which there is a dog or an image, they are the angels who go around bringing mercy, blessing and prayers for forgiveness. As for the recording angels, they enter every house and they do not leave the sons of Adam under any circumstances, because they have been commanded to count and record their deeds.
End quote fromSharh Muslim, 7/207
Thus it becomes clear that there is no confusion in the hadeeth, if we understand it in accordance with what the scholars have stated in their commentaries on it, that the hadeeth speaks of a kind of punishment for the one who does that, in that the angels of mercy and blessing avoid the places where he is.
All of this is based on the assumption that the hadeeth is proven and saheeh. This is the view favoured by Shaykh al-Albaani (may Allah have mercy on him) and it is on this that the answer mentioned on the site previously is based.
But given that more than one of the scholars have ruled that the hadeeth is da‘eef (weak) in its chain of narration, because there is an interruption between the Sahaabi, ‘Ammaar ibn Yaasir (may Allah be pleased with him), and the one who narrated it from him, Yahya ibn Ya‘mar, because he did not hear directly from him, then in that case there is no reason for this confusion.
See:Musnad al-Imam Ahmad, ar-Risaalah edition, 31/182;an-Naafilahby Shaykh Abu Ishaaq al-Huwayni, no. 149 .
And Allah knows best.

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Holiday Prayer, Dought & clear, - * It is obligatory to straighten the rows and makethem complete(by filling any gaps) when praying

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The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever connects a row, Allah will connect him (with His mercy)”. But in the Eid prayer place we see that one row may have more than one gap in it that have sufficient room for more than three worshippers. What is the ruling on leaving these gaps without filling them?
Praise be to Allah.
It is obligatory to make the rows straight in prayer. That has been discussed previously in the answer to question no. 36881. There is no difference in this regard between Eid prayer and other prayers.
Part of this straightening is completing the rows and connecting them, and not leaving gaps between worshippers. Abu Dawood (666) narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Straighten the rows, stand shoulder to shoulder and fill the gaps; be gentle with their hands of your brothers, and do not leave gaps for the Shaytaan. Whoever connects a row, Allah will connect him (with His mercy), and whoever breaks a row, Allah will cut him off (from His mercy).”
Classed as saheeh by al-Albaani
Muslim (430) narrated that Jaabir ibn Samurah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) came out to us and said: “Why do you not make your rows as the angels make their rows in the presence of their Lord?” We said: O Messenger of Allah, how do the angels make their rows in the presence of their Lord? He said: “They complete the first rows and they make the rows compact.”
Abu Dawood (671) and an-Nasaa’i (818) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Fill up the first rows, then the next ones, and if there is any deficiency, let it be in the last row.”
Classed as saheeh by al-Albaani inSaheeh Abi Dawoodand elsewhere.
Al-Baaji (may Allah have mercy on him) said:
It is obligatory to complete the first row, then the next, and if there is any deficiency in should be in the last row.
End quote fromal-Muntaqa Sharh al-Muwatta’(1/386)
It says inal-Mawsoo‘ah al-Fiqhiyyah(27/36):
Part of straightening the rows is completing the first row, then the next row; it is not prescribed to start the second row until after the first row has been completed, and so on. This is a matter concerning which the fuqaha’ are agreed.
Based on that, no one should stand in a row when in front of him there is another row that is deficient or in which there is a gap; rather he should push through the rows to fill a gap in the rows in front of him. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If there is a gap in a row during Taraweeh or qiyaam because some of the worshippers have left, should the imam ask those in the second row to complete the first row?
He replied:
It is obligatory for the members of the congregation in an obligatory or naafil prayer to complete the first row, then the next, because the Prophet (blessings and peace of Allah be upon him) enjoined and encouraged that, as he (blessings and peace of Allah be upon him) said: “Make your rows straight and fill the gaps.” And he (blessings and peace of Allah be upon him) said: “Why do you not make your rows as the angels make their rows in the presence of their Lord?” They said: O Messenger of Allah, how do the angels make their rows in the presence of their Lord? He (blessings and peace of Allah be upon him) said: “They complete the first rows and they make the rows compact.”
End quote fromMajmoo‘ Fataawa Ibn Baaz(30/124-125)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is prescribed for the imams to ask the people to straighten the rows in Eid prayer and prayer for rain (istisqa’) as it is in other prayers, because if the people are not reminded of that, they may become heedless concerning it. It is prescribed in every congregational prayer, if the people are forming rows, to remind them and tell them to make their rows straight. End quote.
Liqa’ al-Baab al-Maftooh(46/9)
He also said:
Many imams and many worshippers are careless about the matter of making the rows compact, so you will find a row in which there are many gaps that no one fills. This is a mistake, because the Prophet (blessings and peace of Allah be upon him) instructed the people to make the rows compact, and said that the angels before Allah, may He be glorified and exalted, make their rows compact. End quote.
Fataawa Noor ‘ala ad-Darbby Ibn ‘Uthaymeen (111/161)
If the people pray with a gap in the row, they have done wrong, but their prayer is still valid.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Although we say that straightening the rows is obligatory, the prayer of one who does not do that and does not straighten the row is still valid. End quote.
Fath al-Baari(2/210)
And Allah knows best.
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Holiday Prayer, Dought & clear, - * Ruling on offering congratulations for Eid beforeit begins

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What is the ruling on offering congratulations for Eid one or two days before it begins?
Praise be to Allah.
Offering congratulations for Eid is something that is permissible; that was narrated from some of the Sahaabah (may Allah be pleased with them).
Ibn Qudaamah (may Allah have mercy on him) said: Ibn ‘Aqeel quoted some hadeeths about offering congratulations on Eid, including the report that Muhammad ibn Ziyaad said: I was with Abu Umaamah al-Baahili and some of the other companions of the Prophet (blessings and peace of Allah be upon him); when they went back from Eid (prayer), they would say to one another: May Allah accept from us and from you. Ahmad said: The isnaad of the hadeeth of Abu Umaamah is a jayyid isnaad.
End quote fromal-Mughni(2/130)
What appears to be the case from the actions of the Sahaabah and what has been narrated from them is that offering congratulations for Eid should come after the Eid prayer. So if a person limits it to that, that is good, as it is following the example of the Companions of the Prophet (blessings and peace of Allah be upon him). But if he offers such congratulations before that, to be the first to give this greeting to his friend, it seems that there is nothing wrong with that, because offering congratulations for Eid comes under the heading of customs and traditions, and such matters are broad in scope and should be referred to the customs that are prevalent among the people.
Ash-Shirwaani ash-Shaafa‘i (may Allah have mercy on him) said: From his words it may be understood that on the day of Eid, it is not required to congratulate people during the days of Tashreeq or after the day of Eid al-Fitr; rather it has become customary among people to offer congratulations on these days, and there is no reason not to do so, because the aim behind it is to create feelings of friendship and express joy. It may also be understood from his mentioning the day of Eid that the time for offering congratulations begins at Fajr, not the night before, even though there are other views, as mentioned in some commentaries. It may be said that there is nothing wrong with doing it if that is the custom, because of what he mentioned about the aims behind it, namely to create feelings of friendship and express joy. This is supported by the fact that it is recommended to say takbeer on the night before Eid.
End quote fromHawaashi ash-Shirwaani ‘ala Tuhfat al-Muhtaaj(2/57)
And Allah knows best.

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Holiday Prayer, Dought & clear, - * Is it permissible forwomen to offer the Eid prayer in congregation, led by one of them?

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Can women offer Eid prayer in congregation, led by a woman?
Praise be to Allah.
Firstly:
It is prescribed for Muslim women to go out to the prayer place on the day of Eid, to offer the Eid prayer with the Muslims, not wearing perfume and not showing off any adornment.
Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) commanded us to bring out on al-Fitr and al-Adha the girls who had reached puberty, menstruating women and women in seclusion. The menstruating women were to keep away from the prayer but to witness goodness and the du’aa’ of the Muslims. I said: O Messenger of Allah, one of us may not have a jilbaab. He said: “Let her sister lend her a jilbaab to wear.”
The Standing Committee was asked:
Is Eid prayer obligatory for women, and if it is obligatory, should she pray it at home or in the prayer place?
They replied:
It is not obligatory for women, rather it is Sunnah for them, and they should offer this prayer in the prayer place with the Muslims, because the Prophet (lettings and peace of Allah be upon him) instructed them to do that.
End quote fromFataawa al-Lajnah ad-Daa’imah(8/284)
See also the answer to question no. 49011
Secondly:
It is not prescribed for women to offer the Eid prayer in their houses, led by one of their number, if they are able to go out to the prayer place to offer the prayer with the Muslims. It is also not prescribed for them to set aside a separate place for the women where they offer the prayer on their own, because that comes under the heading of innovation (bid‘ah)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Is it permissible for a woman to offer the Eid prayer in her house?
He replied: what is prescribed for women is to offer the Eid prayer in the Eid prayer place with the men, because of the hadeeth of Umm ‘Atiyyah (may Allah be pleased with her). Therefore the Sunnah is for the women to go out to the Eid prayer place with the men. As for women offering the Eid prayer in their houses, I know of no Sunnah concerning that.
End quote fromFataawa Noor ‘ala ad-Darb(189/8)
He was also asked:
A woman is asking about Eid prayer for women, because we do not have any prayer place for women, so the women gather in my house and I lead them in offering the Eid prayer. What is the ruling concerning that? Please note that my house is private and far away from the men.
He replied:
The ruling concerning that is that this comes under the heading of innovation. Eid prayer can only be offered in congregation with the men. Women are instructed to go out to the Eid prayer place and offer the prayer with the men; they should be behind them and avoid mixing with them.
With regard to doing the Eid prayer in her house, this is a grave mistake. There is no report from the Prophet (blessings and peace of Allah be upon him and his family) or from his Companions that the women offered the Eid prayer in their houses.
End quote fromFataawa Noor ‘ala ad-Darb(189/9)
And Allah knows best.

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